By David Kyuman Kim
Why does enterprise -- the ability to make offerings and to behave on this planet -- subject to us? Why is it significant that our intentions have results on the planet, that they mirror our experience of id, that they embrace what we price? What types of motivations can be found for political organization and judgment in an age that lacks the keenness linked to the nice emancipatory pursuits for civil rights and gender equality? What are the stipulations for the potential for being an efficient agent whilst the which means of democracy has develop into much less obvious? David Kyuman Kim addresses those an important questions via uncovering the political, ethical, philosophical, and spiritual dimensions of human business enterprise. Kim treats enterprise as a sort of non secular adventure that displays implicit and particular notions of the great. Of specific quandary are the ethical, political, and non secular motivations that underpin an realizing of organization as significant motion. via a serious engagement with the paintings of theorists similar to Judith Butler, Charles Taylor, and Stanley Cavell, Kim argues that overdue glossy and postmodern enterprise is located such a lot successfully at paintings in what he calls "projects of regenerating business enterprise" or serious and strategic responses to loss. employer as melancholic freedom starts and endures, Kim keeps, in the course of the ethical and psychic losses linked to a extensive variety of reports, together with the ethical identities formed via secularized modernity and the multifold varieties of alienation skilled by way of those that endure the indignities of racial, gender, classification, and sexuality discrimination and oppression. Kim demands renewing the experience of urgency in our political and ethical engagements by way of seeing organization as a vocation, the place the aspiration for self-transformation and the human desire for desire are basic matters.
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Additional resources for Melancholic Freedom: Agency and the Spirit of Politics
Too often, discussions of the relationships between these three aspects of human experience are framed around questions regarding issues of whether particular sectarian and/or religious bodies (churches, mosques, temples, synagogues, cults, and so on) should be allowed to participate in the political culture of a given society— the so-called ‘‘church-state’’ debates. While these questions are of utmost importance, in my view, they rarely move from the procedural issues of how political liberalism and moral pluralism can accommodate the participation and representation of religious organizations and standpoints.
37 In the end, this moral love instills a motivation, an imperative to be articulate about the good vis-a`-vis one’s agency. ’’38 And on Taylor’s diagnosis, clarifying what moral sources are operative is of utmost urgency given the moral and spiritual predicament of the modern agent. But this raises the question: what is the moral and spiritual predicament that Taylor identiﬁes as a challenge and threat to realizing individual moral identity in late modernity? This moral and spiritual predicament appears to correspond to features that corroborate Taylor’s view that modern agency has taken a form that is ﬂattened, narrow, and lacks a deep sense of purpose and signiﬁcance.
As a way of beginning to answer these questions, let me now take up Taylor’s genealogical narrative of modern identity from Sources of the Self at its historical climax, namely, his discussion of Romantic expressivism. In particular, I want to highlight Taylor’s characterization of Romantic expressivism as a rebellion against ‘‘radical’’ Enlightenment humanism and rationalism. It is important to note that Taylor is selective in what he takes from the expressivist tradition. He wants to lay claim not to the subjectivist forms of self-expression but rather to the ethic that is committed to the transformation of the ordinary that issues from the creative imagination, or what I am calling the religious imagination.
Melancholic Freedom: Agency and the Spirit of Politics by David Kyuman Kim